Thursday, February 13, 2014

The Jewish calendar as you may know is lunar based, and as such has 354 days in it. But this can present a problem, as Pesach (Passover) must always come out in the spring time. Because the solar calendar has approximately 365 1/4 days in its yearly cycle, this can present a problem, as each lunar year is approximately 11 days shorter than the solar year. As such, within our Oral tradition which was simultaneously given on Mount Sinai to explain and understand the written Torah, we find the concept of a "leap month," an extra month that is added seven times within a cycle of nineteen years in order to keep Pesach in the Spring. That month is always the last month of the lunar year, or Adar. So, for example, this year we have a thirteenth month, Adar Sheni (the second Adar). Practically, the significance of the month of Adar relates to the holiday of Purim which in a regular, non-leap year comes out on the 14th day of Adar. On Purim we recall the remarkable miracle which occurred more than 2300 years ago, in which a plot to annihilate all the Jews on one day, was miraculously overturned. There are very specific commandments that were legislated by the Jewish Sages related to Purim. They include, reading the story of Purim twice from a megilla (a scroll), giving gifts of food to ones friends, giving special charitable gifts to the poor, and making a festive meal with our friends and family, involving also drinking wine. All of this relates to Purim, which is celebrated on the second Adar in a leap year (in order to connect it with the other great deliverance Pesach, which occurs exactly one month later. But what of the 14th of the first Adar, which is called Purim Koton (the little Purim). Does it have any special significance?

A very close friend of mine sent me the following that I want to share with you (and which I have edited):

Rav Avraham Schorr Shlita, of Flatbush, NY spoke about the power of prayer on Purim Kotton.

He quoted the Chidushei Harim (the first Gerer Rebbe) who explains a reason for the mitzvah of drinking on Purim.

In the times of the Bal Shem Tov, there was a terrible decree against the Jews. Everybody prayed and did various mitzvahs but nothing changed and the decree was still in place. Finally the Bal Shem Tov instructed one of his followers to go to a distant town and bring a certain drunkard back to him. The messenger was advised not to allow the drunkard to drink so that he would be sober when he was brought to the Bal Shem Tov. When the drunkard was brought to the Bal Shem Tov, he asked the drunkard for a blessing for the decree to be abolished and when he gave the blessing immediately the decree was annulled.

The Bal Shem Tov explained to his close followers that this person had done an unbelievable mitzvah of saving a girl, and the mitzvah of Pidyun Shevuyim (redeeming captives). The heavenly court, was so moved that it was decreed that whatever this person would ask for would be granted immediately.

Suddenly though, there was a great debate in heaven: how could a simple person be given such unbelievable power of blessing, might he not use it for the wrong purposes? Therefore, it was decided that he would be a drunkard and not even realize the power he was given.

The Chidushei Harim explained that on Purim there is a special law that anyone who extends his hand to you in need, must be given. But this is also true with regard to davening! For when we pray to Hashem on Purim, He HAS to answer our requests. So, to counter this unbelievable power of prayer, our sages legislated the law of drinking on Purim so that we don't use the day of Purim to pray for the wrong things! It is also wrong, says the Chidushei Harim, to NOT drink on Purim and to sit and daven all day, for by doing as such, one is going against the will of the sages, and will certainly not see blessing in his actions."

Now, continued Rav Schorr, the Mishna is Megillah speaks specifically of the differences between the two Adars and points out that the only difference between them is that we do not read the Megilla in the first Adar, nor do we give gifts to the poor.

HOWEVER, THOUGH THE POWER OF PRAYER REMAINS EXACTLY THE SAME EXCEPT THAT ON PURIM KOTTON THE SAGES DID NOT LEGISLATE AN OBLIGATION TO DRINK WINE..

SO TODAY THEREFORE IS A REMARKABLE DAY WITH REGARD TO THE TREMENDOUS POWER OF PRAYER YET WITHOUT THE OBLIGATION TO DRINK, TO COUNTER IT!

LET US THEREFORE, USE THIS DAY TO DAVEN TO HASHEM FOR ALL THE RIGHT THINGS. WE ARE LIVING IN DIFFICULT TIMES, SO MANY PEOPLE SUFFER AND THERE ARE SO MANY THINGS TO DAVEN FOR.

MAY WE DAVEN WISELY AND MAY WE MERIT TO SEE THE ULTIMATE REDEMPTION WITH THE COMING OF OUR RIGHTEOUS REDEEMER, THE MOSHIACH QUICKLY IN OUR DAYS.

THIS SHOULD BE A ZECHUS FOR THE NESHAMA OF MOSHE DOVID BEN PINCHUS DOV, HIS NESHAMA SHOULD HAVE AN ALIYA.

Traditional Jewish Medicine is an approach to healing that uses Torah principles to help treat illness. TJM views the physician and patient as partners, looking for clues as to the pathogenesis of the patient’s illness. The physician as messenger addresses health issues in an integrative manner, treating the whole person rather than local signs and symptoms. TJM is the roadmap to promoting our health, balancing our lives, and enabling us to hold the bounty we have been blessed with.

About Me

I chose to practice medicine 15 years ago after being in business for 21 years.
As a chassidic Jew, I find that being a practitioner of Traditional Jewish and Chinese medicine seamlessly fits into my lifestyle. Judaism teaches that when illness strikes, a person needs to ground himself introspectively, determining in which ways his life is out of balance, and do whatever needs to be done to put himself back in a state of connectivity: with himself, his community, and with G-d. I have used this same model to formulate the 10 Principles of Traditional Jewish Medicine (TJM) and to treat my patients. By addressing the whole person — physically, mentally, emotionally, and spiritually — I have been able to resolve health issues that have stubbornly resisted conventional medical treatment. Each patient’s individual constitution, nature, and life experiences (including traumas) represent the pieces of the map in their unique individual path toward healing and balance. My job as a practitioner is to listen, put the pieces together, and empower the patient to heal himself.